Jeremiah 23:4

And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(4) I will set up shepherds . . .—The words imply, in one sense, a return to the theocracy, the breaking off the hereditary succession of the house of David, and the giving of power to those who, like Ezra and Nehemiah, and, later on in history, the Maccabees, were called to rule because they had the capacity for ruling well. The plural is noticeable, as in Jeremiah 3:15, as not limiting the prophecy to the Christ who is yet the “chief Shepherd” (1Peter 5:4). In the verb for “set up” there is an allusive reference to the names of Jehoiakim and Jehoiachin, into both of which it entered. Jehovah would “raise up” shepherds, but not such as they had proved themselves to be.

Neither shall they be lacking.—i.e., the flock would be so cared for that not one sheep should be lost. Care extending even to every individual member was the true ideal of the Shepherd’s work (John 10:3; John 17:12), and therefore of the ruler’s.

Matthew Henry's Concise Commentary

23:1-8 Woe be to those who are set to feed God's people, but take no concern to do them good! Here is a word of comfort to the neglected sheep. Though only a remnant of God's flock is left, he will find them out, and they shall be brought to their former habitations. Christ is spoken of as a branch from David's family. He is righteous himself, and through him all his people are made righteous. Christ shall break the usurped power of Satan. All the spiritual seed of believing Abraham and praying Jacob shall be protected, and shall be saved from the guilt and dominion of sin. In the days of Christ's government in the soul, the soul dwells at ease. He is here spoken of as the Lord our Righteousness. He is so our Righteousness as no creature could be. His obedience unto death is the justifying righteousness of believers, and their title to heavenly happiness. And their sanctification, as the source of all their personal obedience is the effect of their union with him, and of the supply of this Spirit. By this name every true believer shall call him, and call upon him. We have nothing to plead but this, Christ has died, yea, rather is risen again; and we have taken him for our Lord. This righteousness which he has wrought out to the satisfaction of law and justice, becomes ours; being a free gift given to us, through the Spirit of God, who puts it upon us, clothes us with it, enables us to lay hold upon it, and claim an interest in it. The Lord our Righteousness is a sweet name to a convinced sinner; to one that has felt the guilt of sin in his conscience; seen his need of that righteousness, and the worth of it. This great salvation is far more glorious than all former deliverances of his church. May our souls be gathered to Him, and be found in him.

Barnes' Notes on the Bible

Shepherds - Men like Ezra, Nehemiah, and the Maccabees, raised up especially by God. It is a revocation of the promise made to David 2 Samuel 7:12-16 so far as the earthly throne was concerned.

They shall fear no more ... - The effect of good government will be general security.

Neither shall they be lacking - Not one sheep shall be missing or lost.

Jamieson-Fausset-Brown Bible Commentary

3, 4. Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both "Judah" and "Israel" (compare Jer 23:6); also "out of all countries," in this verse and Jer 23:8; also, "neither shall they be lacking," that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16, 17; Joh 10:28; 17:12). As to the literal Israel also, see Jer 32:37; Isa 54:13; 60:21; Eze 34:11-16.

shepherds … shall feed them—(Jer 3:15; Eze 34:23-31). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.

Matthew Poole's Commentary

And I will set up shepherds over them which shall feed them: some think this prophecy was fulfilled in Nehemiah and Zerobabel, who were pious and good governors, and consulted in their government the good of the people committed to their trust, Nehemiah 2:10 5:14. Others rather understand it of Christian princes and governors under the gospel.

And they shall fear no more, nor be dismayed; under whom they shall live peaceably and securely.

Neither shall they be lacking; and none of them shall perish. The two last passages of this verse incline interpreters to think that this promise doth not so much refer to their coming out of Babylon, as to their spiritual deliverance by Christ, for after their return out of Babylon they were not secure long, but feared Sanballat and Tobiah, the Grecians, and Romans, and other enemies; besides that the last words exactly agree with John 10:28, when Christ saith his sheep should not perish, and it appears Jeremiah 23:6 that the prophet is speaking of a time when not Judah only, but Israel also, should be saved, and the next verse doth manifestly refer unto Christ.

Gill's Exposition of the Entire Bible

And I will set shepherds over them, which shall feed them,.... Good shepherds, rulers and governors, that shall rule them with wholesome laws, and protect and defend them; such as Zerubbabel, Nehemiah, and others, after the captivity: or Christian kings and princes, when the Gospel came to be published and established in many kingdoms and provinces, and the sheep of Christ were gathered out of them. Jerom interprets these shepherds of the apostles of Christ; and it may include other ministers of the Gospel, who feed Christ's sheep with knowledge and understanding; see Jeremiah 3:15;

and they shall fear no more, nor be dismayed; not the shepherds, as Jerom understands it, but the sheep. This looks as if this prophecy had respect to more future times than those immediately following the return from the Babylonish captivity; since the Jews were made to fear, and were dismayed by Sanballat and Tobiah, and, in later times, by the Greeks and Romans; even to the times of Christ, and the Gospel dispensation; in which the saints receive not the spirit of bondage again to fear, but, through the blood, righteousness, and sacrifice, of Christ, have much spiritual peace and boldness of faith, and fear no enemy;

neither shall they be lacking, saith the Lord; not one of the sheep brought back, or of the remnant gathered, shall be missing or lost; this is exactly true of Christ's sheep, John 10:28.

Geneva Study Bible

And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

4. shepherds] The picture is probably that of righteous rulers, such as princes and judges, placed in authority under the ideal king. Cp. Isaiah 1:26; Isaiah 32:1.

lacking] missing, like sheep which in the absence of the shepherd have become the prey of wild beasts.

Pulpit Commentary

Verse 4. - And I will set up shepherds; e.g. rulers, not necessarily kings (see on next verse). Which shall feed them. For the evil shepherds "fed themselves, and fed not my flock" (Ezekiel 34:8). And they shall fear no more. Ezekiel again contributes an essential feature to the description. The neglect of the shepherds left the flock exposed to the ravages of wild beasts (Ezekiel 34:8). Neither shall they be lacking. A speaking phrase. Too many of the sheep had fallen down precipices or been carried off by lions. Yet the context rather favors a slight and palaeographically natural emendation of Hitzig, "Neither shall they be terrified." The Septuagint omits the word altogether, which favors the supposition that they read as Hitzig would read, for they are apt to condense by omitting synonyms. Jeremiah 23:4

Keil and Delitzsch Biblical Commentary on the Old Testament

When the Lord shall gather His people out of the dispersion, then will He raise up shepherds over them who will so feed them that they shall no longer need to fear or to be dismayed before enemies who might be strong enough to subjugate, slay, and carry them captive. The figurative expressions are founded on the idea that the sheep, when they are neglected by the shepherds, are torn and devoured by wild beasts; cf. Ezekiel 34:8. They shall not be lacking; cf. for נפקד with this force, 1 Samuel 25:7; in substance equals not be lost. לא יפּקדוּ is chosen with a view to לא פקדתּם אתם (Jeremiah 23:2): because the shepherds did not take charge of the sheep, therefore the sheep are scattered and lost. Hereafter this shall happen no more. The question as to how this promise is to be accomplished is answered by Jeremiah 23:5 and Jeremiah 23:6. The substance of these verses is indeed introduced by the phrase: behold, days come, as something new and important, but not as something not to happen till after the things foretold in Jeremiah 23:4. According to Jeremiah's usage throughout, that phrase does not indicate any progress in time as compared with what precedes, but draws attention to the weightiness of what is to be announced. There is also a suggestion of "the contrast between the hope and the existing condition of affairs, which does not itself justify that hope. However gloomy the present is, yet there is a time coming" (Hgstb.). The promise: I make to arise (raise up) to David a righteous branch, rests upon the promise, 2 Samuel 7:12; 1 Chronicles 17:12 : I raise up thy seed after thee, which shall be of thy sons-which the Lord will hereafter fulfil to David. Graf tries to show by many, but not tenable arguments, that צמח has here a collective force. That he is wrong, we may see from the passages Zechariah 3:8 and Zechariah 6:12, where the same "branch" foretold by Jeremiah is called the man whose name is צמח; and even without this we may discover the same from the context of the present passage, both from "He shall reign as king," and still more from: they shall call his name Jahveh Tsidkenu. Neither of these sayings can be spoken of a series of kings. Besides, we have the passages Jeremiah 30:9 and Ezekiel 34:23., Ezekiel 37:24, where the servant to be raised up to David by Jahveh is called "my servant David." Although then צמח has a collective force when it means a plant of the field, it by no means follows that "it has always a collective force" in its transferred spiritual signification. And the passage, Jeremiah 33:17, where the promise is explained by: David shall never want a man to sit upon the throne of Israel (cf. Jeremiah 33:21), does not prove that the branch of David is a collective grouping together of all David's future posterity, but only that this one branch of David shall possess the throne for ever, and not, like mortal men, for a series of years only; 2 Samuel 7:16. צמח denotes the Messiah, and this title is formed from צמח, Isaiah 4:2 (see Del. on this passage). Nor does the mention of shepherds in the plural, Jeremiah 23:4, at all oppose this. An untenable rendering of the sense is: first I will raise up unto you shepherds, then the Messiah; or: better shepherds, inprimis unum, Messiam (Chr. B. Mich.). The two promises are not so to be joined. First we have the raising up of good shepherds, in contrast to the evil shepherds that have destroyed the people; then the promise is further explained to the effect that these good shepherds shall be raised up to David in the "righteous branch," i.e., in the promised "seed" of his sons. The good shepherds are contrasted with the evil shepherds, but are then summed up in the person of the Messiah, as being comprised therein. The relation of the good shepherds to the righteous branch is not so, that the latter is the most pre-eminent of the former, but that in that one branch of David the people should have given to them all the good shepherds needed for their deliverance. The Messiah does not correspond to the series of David's earthly posterity that sit upon his throne, in that He too, as second David, will also have a long series of descendants upon His throne; but in that His kingdom, His dominion, lasts for ever. In the parallel passage, Jeremiah 33:15, where the contrast to the evil shepherds is omitted, we therefore hear only of the one branch of David; so in Ezekiel 34, where only the one good shepherd, the servant of the Lord, David, stands in contrast to the evil shepherds (Jeremiah 23:23). Hence neither must we seek the fulfilment of our prophecy in the elevation of the Maccabees, who were not even of the race of David, nor understand, as Grot., Zerubbabel to be the righteous branch, but the Messiah, as was rightly understood by the Chald. He is צדּיק in contrast to the then reigning members of the house of David, and as He who will do right and justice in His realm; cf. Jeremiah 22:15, where the same is said of Josiah as contrasted with his ungodly son Jehoiakim. מלך is subjoined to מלך to bespeak His rule as kingship in the fullest sense of the word. Regnabit rex, i.e., magnifice regnabit, ut non tantum appareant aliquae reliquiae pristinae dignitatis, sed ut rex floreat et vigeat et obtineat perfectionem, qualis fuit sub Davide et Salomone ac multo praestantior (Calv.). השׂכּיל, deal prudently, rule wisely, as in Jeremiah 3:15, not: be fortunate, prosperous. Here the context demands the former rendering, the only one justified by usage, since the doing of right and justice is mentioned as the fruit and result of the השׂכיל. These words, too, point back to David, of whom it is in 2 Samuel 8:15 said, that he as king did right and justice to all his people.